Chasidut su Genesi 34:34

Genesis 34,1. “Dinah, Leah’s daughter left her house ‎unaccompanied;” Bereshit Rabbah 79,1comments on ‎this: “like mother like daughter;” this is a reference to the ‎forwardness of Leah when she informed her husband Yaakov that ‎it was her turn to host him, on account of the mandrakes of her ‎son Reuven, etc. (Genesis 30,16). According to Rashi ‎quoting B’rachot 60, the fetus from which Dinah was born ‎was originally meant to produce a male child. Leah’s prayer was ‎intended to prevent her sister from being put to shame, as if the ‎fetus in Leah’s womb would be born as a male, Rachel would wind ‎up with fewer sons than even Yaakov’s hand maids. As a result of ‎her prayer Dinah, i.e. a female, was born‎ ‎ ‎בת לאה‎, these words, that on the face of it do not tell us ‎anything we did not know, allude to this hidden aspect of Leah’s ‎pregnancy on this occasion. It was her prayer that resulted in ‎Dinah being born as a female. When the Torah continues with: ‎וירא אותה שכם וגו'‏‎, ”Shechem ,son of Chamor saw her, etc;” ‎this is an allusion to the fact that if Leah had not prayed for this ‎child to be a daughter, the whole incident of the rape would have ‎been prevented as Shechem would not have had an opportunity ‎to set eyes on a daughter of Yaakov.‎

Deuteronomy 10,14. “Mark, the heavens to its furthest ‎reaches are G’ds, etc.;” the vowel “o” (cholem) on top ‎of the letter, symbolizes the essence of Hashem in both the ‎names Hashem and elokim, whereas the semi vowel ‎‎sh’va, under the letter symbolizes the tzimtzum, ‎restrictions that G’d has imposed upon Himself in His relations ‎with the inhabitants of our part of the universe. The vowel ‎‎kametz on the other hand, symbolizes G’d’s largesse after He ‎has imposed restrictions upon Himself. This is the allegorical ‎meaning of the word ‎חשק‎ in the verse 15, a word normally ‎translated as “being fond of,” in the sense of being desirous of. ‎According to the author, Moses used this word there as an ‎acronym, a sequence of the first letters of the vowels ‎חולם, שוא, ‏קמץ‎. The message Moses wished to convey to the Jewish people ‎was that G’d imposed restrictions upon Himself in order to be able ‎to dispense His largesse to them.
‎[I assume, that seeing that the word ‎חשק‎ is used in the ‎sense of carnal desire, as in Genesis 34,8 where Chamor, father of ‎Sh’chem explains the infatuation of his son for Yaakov’s daughter ‎Dinah, our author preferred not to understand it in this sense. ‎Ed.]
Moses implies that the patriarchs of the Jewish people had ‎been the only recipients of this outpouring of G’d’s largesse.‎ ‎ ‎